Atharva Veda 14.2.18: Kanda 14, Anuvaka 1, Sukta 2, Mantra 18
Sukta 2
अदे॑वृ॒घ्न्यप॑तिघ्नी॒हैधि॑ शि॒वा प॒शुभ्यः॑ सु॒यमा॑ सु॒वर्चाः॑ । प्र॒जाव॑ती वीर॒सूर्दे॒वका॑मा स्यो॒नेमम॒ग्निं गार्ह॑पत्यं सपर्य
adévr̥ghny àpatighnī́há édhi śivā́ paśúbhyaḥ suyámā suvár̥cāḥ | prajā́vatī vīrasū́r devákāmā syōnám imám agním gārhapatyáṃ saparya
Be here one who harms not the husband’s folk, who slays not her lord; thrive—benign to the cattle, well-ordered, of fair splendour. Rich in offspring, a mother of heroes, god-desiring—honour thou this kindly Gārhapatya Fire.
तू ऐसी हो जो पति के लोगों को दुखा न दे, पति को मारे न। अच्छी रह, गाय-भैंस के साथ, सिद्धि से, चमक के साथ। बच्चों वाली, बहादुर बच्चों की मा, भगवान से प्यार वाली, इस घर की अग्नि की पूजा कर।
The meaning
What it says
The bride is enjoined to be one who does not harm the husband’s kin nor slay her husband; to thrive auspiciously for cattle, well-governed, radiant; rich in offspring and heroic sons; desiring the gods; and to honor the kindly Gārhapatya fire.
The inner meaning
A new entrant to a family system is asked to embody non-violence, order, and generativity. The hearth-fire is the psychological center: continuity, warmth, shared duty. The verse frames belonging as service to the hearth (shared values) rather than domination.
The truth in it
Stable homes require non-harm, shared ritual center, and commitment to life-affirming order; the ‘fire’ is the principle of sustained attention and responsibility.
What it is for
- Kind of hymn
- Strīkarmāṇi (Women’s Rites) / Gṛhya-marriage liturgy
Its aim
To install the bride auspiciously in the husband’s house, ensuring husband’s safety, cattle-prosperity, and fertile, heroic offspring; to bind her to the Gārhapatya cultus.
Word by Word
Pada patha
अदेवृघ्नी । अपतिघ्नी । इह । एधि । शिवा । पशुभ्यः । सुयमा । सुवर्चाः । प्रजावती । वीरसूत् । देवकामा । स्योनम् । इमम् । अग्निम् । गार्हपत्यम् । सपर्य ।
- अदेवृघ्नी
- O woman who does not harm the divine/holy (or: non-injuring)not harming the husband’s kin/household (lit. ‘not injuring the devar-people’); auspicious bride who does not ‘strike’ the affinal line (Sayana: śvaśura-ādi-bandhu-anupaghātinī)Adjectiveस्त्रीलिङ्ग, प्रथमा, एकवचनRole विशेषण (सम्बोधनार्थे स्त्री) / कर्तृ-विशेषणRoot अ-देवृघ्नी (प्रातिपदिक; निघ्नन्ती/वृघ्नी-शब्दः) अथवा अ-देव-ऋघ्नी (निषेधपूर्वक-समास)
- अपतिघ्नी
- not slaying (harming) the husbandnot slaying the husband; a wife who preserves the husband’s life and fortune (apotropaic epithet)Adjectiveस्त्रीलिङ्ग, प्रथमा, एकवचनRole विशेषण (सम्बोधनार्थे स्त्री)Root अ-पतिघ्नी (प्रातिपदिक; ‘पति’ + ‘घ्नी’ (√हन्/घ्न् ‘to slay’) निषेध)
- इह
- hereIndeclinableअव्ययRole अधिकरण (देश)Root इह (अव्यय)
- एधि
- prosper; thrivethrive; grow; prosper (imperative, ritual wish)Verbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन, परस्मैपदRole क्रिया (आशीर्वाद/आज्ञा)Root √इध् (एध्) ‘to prosper, grow’
- शिवा
- auspicious; graciousbenign, auspicious, welfare-bringing (magically ‘non-harmful’ presence)Adjectiveस्त्रीलिङ्ग, प्रथमा, एकवचनRole विशेषण (सम्बोधनार्थे स्त्री)Root शिव (प्रातिपदिक)
- पशुभ्यः
- for the cattle/animalsfor the cattle/stock (household wealth; fertility of herd)Nounपुंलिङ्ग, चतुर्थी, बहुवचनRole सम्प्रदानRoot पशु (प्रातिपदिक)
- सुयमा
- well-ordered; well-guidedwell-guided; of good restraint/order (good household governance; good ‘leading’ of prosperity)Adjectiveस्त्रीलिङ्ग, प्रथमा, एकवचनRole विशेषण (सम्बोधनार्थे स्त्री)Root सु-यम (प्रातिपदिक; ‘सु’ + ‘यम’ ‘restraint/order’; स्त्रीरूप)
- सुवर्चाः
- radiant; of good lustreof good radiance/splendour (social and bodily lustre; auspicious complexion)Adjectiveस्त्रीलिङ्ग, प्रथमा, एकवचन (वर्चस्-आधारः; प्रायः ‘सुवर्चस्’ इत्यस्य स्त्री-प्रथमा एकवचन ‘सुवर्चाः’ वैदिके)Role विशेषण (सम्बोधनार्थे स्त्री)Root सु-वर्चस् (प्रातिपदिक; ‘सु’ + ‘वर्चस्’ ‘splendour’)
- प्रजावती
- possessing offspringpossessed of offspring; fertile (desired reproductive efficacy)Adjectiveस्त्रीलिङ्ग, प्रथमा, एकवचनRole विशेषण (सम्बोधनार्थे स्त्री)Root प्रजा-वत् (प्रातिपदिक; ‘प्रजा’ + ‘वत्’)
- वीरसूः
- bearing heroes; mother of brave sonsAdjectiveस्त्रीलिङ्ग, प्रथमा, एकवचनRole विशेषण (सम्बोधनार्थे स्त्री)Root वीर-सू (प्रातिपदिक; ‘वीर’ + ‘सू’ ‘bearing’)
- देवकामा
- desiring the gods; god-lovingdesiring the gods; pious, god-seeking (aligned with ritual order)Adjectiveस्त्रीलिङ्ग, प्रथमा, एकवचनRole विशेषण (सम्बोधनार्थे स्त्री)Root देव-काम (प्रातिपदिक; ‘देव’ + ‘काम’)
- स्योना
- kindly; gentle; bringing comfortAdjectiveस्त्रीलिङ्ग, प्रथमा, एकवचनRole विशेषण (सम्बोधनार्थे स्त्री)Root स्योन (प्रातिपदिक; ‘pleasant, kindly, comfortable’)
- इमम्
- thisPronounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot इदम् (सर्वनाम-प्रातिपदिक)
- अग्निम्
- Agni; the fireNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot अग्नि (प्रातिपदिक)
- गार्हपत्यम्
- the household (Gārhapatya) firethe Gārhapatya (householder’s fire; marital/domestic continuity)Adjectiveपुंलिङ्ग, द्वितीया, एकवचन (अग्निम् इति विशेष्यस्य विशेषणम्)Role कर्म-विशेषणRoot गार्हपत्य (प्रातिपदिक; गृहपति-सम्बन्धी)
- सपर्य
- worship; honour; attend (to it)honour; worship; attend upon (ritual service to fire)Verbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन, परस्मैपद (वैदिक रूप)Role क्रियाRoot √सप्/√सपऱ् (वैदिक) ‘to honour, worship, attend’ (सपर्या-धातु/कृदन्त-प्रयोगः) अथवा √चर् उपसर्ग ‘सम्’ इत्यस्य वैदिक-रूप ‘सपर्य’ (आज्ञार्थ)
Sandhi Notes
- पाठे ‘अदे॑वृ॒घ्न्यप॑तिघ्नी॒हैधि॑’ इति संहितायां ‘अदेवृघ्नी + अपतिघ्नी + इह + एधि’ इति पदच्छेदः। ‘अपतिघ्नी + इह’ → ‘अपतिघ्नीह’ (ईकार-लोप/सन्धि-समासिक संयोगः) इति वैदिक-संहिता-रूपम्। ‘स्यो॒नेमम॒ग्निं’ इति ‘स्योना + इमम् + अग्निम्’ (आ + इ → ए) सन्धिः। ‘अग्निं गार्हपत्यं’ इति कर्मपदद्वयम्, ‘गार्हपत्यम्’ विशेषणरूपेण ‘अग्निम्’ इति विशेष्यं प्रति। अन्ते ‘सपर्य’ वैदिके लोट्-रूपेण ‘सपर्य’ (आदर/पूजा) इति ग्रहणम्।
Seer, deity and metre
- Rishi
- Traditionally associated with Atharvanic marriage liturgy (ṛṣi-attribution varies by anukramaṇī traditions for AV 14.2).
- Devata
- Agni (Gārhapatya) and the bride as auspicious agent (śivā).
- Chandas
- Predominantly Anuṣṭubh/mixture typical of AV gṛhya verses (edition-dependent scansion).
- Rasa
- Shanta and Shringara
Sayana glosses the bride-epithets as protective predicates: she must not ‘injure’ the husband’s line (affines), nor become a cause of the husband’s death; she is invoked as śivā (non-malefic) for cattle and household prosperity. ‘Syona’ is taken as kṣemakara (‘security-making’). The mantra culminates in service to the Gārhapatya, the domestic fire that stabilizes marriage and lineage.
Atharvanic marriage liturgy tradition (AV 14.2; variable anukramaṇī attribution)
Gṛhya installation of bride and hearth; prosperity and fertility benedictions; household pacification
Centers the bride’s auspicious agency in relation to Agni Gārhapatya: domestic dharma is anchored in the hearth, not merely in social contract.
Agni Gārhapatya (with the bride as śivā auspicious agent)
Agni as household continuity: witness, purifier, receiver of offerings, and stabilizer of lineage and prosperity.
Fire as purifier of pollution/inauspiciousness; supports well-being through ritual regularity.
Guards the home, wards off misfortune, anchors marital union and lineage.
4 pādas; some pādas may scan heavy due to compounds (edition-dependent)
Gṛhya usage often tolerates minor irregularities; emphasis on performative clarity
Benedictory, steady, hearth-centered cadence
Installs stability: repetitive auspicious adjectives build a ‘protective identity’ for the bride.
The bride is led into the husband’s house and brought near the Gārhapatya hearth.
The Atharvan priest recites the mantra while indicating the fire and directing the bride’s attention to it.
The bride performs saparyā: respectful attendance—approaching, saluting, and/or offering fuel/oblation according to local gṛhya custom.
The rite concludes with the bride seated/established in the domestic space under auspicious benedictions.
Kauśika Sūtra: marriage/house-entry (gṛhapraveśa) and Gārhapatya-attendance sections (exact numbering varies by edition).
Atharvan/Brahman officiant as apotropaic controller: he voices the protective epithets, ritually ‘programming’ the bride’s entry as non-harmful and fertility-bearing, and anchors the act to the Gārhapatya.
Recited at house-entry or near the hearth when the bride is integrated into the household routine
Upon arrival to husband’s house; at first honoring of Gārhapatya
Householder/priest guides bride to face the hearth and perform saparyā
General alignment with vivāha house-entry and agnyādheya/household-fire honor in gṛhya traditions (school-specific)
KauśS vivāha/house-entry and hearth-related prayogas for AV 14.2 (edition-dependent)
Adapted as a ‘welcome to the home’ blessing centered on shared responsibility and non-harm
Gārhapatya fire (domestic hearth-fire)
Gārhapatya Agni (domestic hearth-fire)
Fire is the primary ‘substance’: purifier and stabilizer. Honoring the hearth means feeding the center of the home—materially (offerings) and ethically (attention, restraint).
Inauspiciousness affecting fertility, household stability, and livestock prosperity (broad ‘well-being’ domain)
Positive identity-imprinting + Agni-centered purification; pacifies relational and economic vulnerabilities
Supports ojas/tejas symbolism (suvarcāḥ, Agni); fertility/progeny framed as vitality outcome
Family-systems stabilization; mental health benefits of shared routines/rituals; community support during transition.
Bride’s role and household field around Gārhapatya
Auspicious installation of bride; ensure harmony with husband’s kin, prosperity in cattle, fertility, and devotion to household fire
Benediction + normative identity-formula + binding to hearth cultus (saparya Agnim)
Domestic conflict, misfortune, infertility anxiety, loss of livestock prosperity
Cattle/wealth, offspring, household radiance
- अदेवृघ्नी (adevṛghnī)
- non-disruptive integration; respect for relational networks
- अपतिघ्नी (apatighnī)
- non-destructive partnership; refusal of relational violence
- शिवा (śivā)
- carrier of blessing; domesticated good-fortune
- पशुभ्यः (paśubhyaḥ)
- household wealth, nourishment, livelihood ecology
- सुयमा (suyamā)
- self-governance; orderly household management
- सुवर्चाः (suvarcāḥ)
- health, charisma, ojas-like radiance
- प्रजावती (prajāvatī)
- creativity, continuity, fruitful life (not only biological)
- वीरसूत् (vīrasūt)
- courageous, ethical progeny; strength of character in next generation
- देवकामा (devakāmā)
- piety; orientation to higher values
- गार्हपत्यं अग्निम् (gārhapatyaṃ agnim)
- domestic continuity, sacred center, daily discipline
- स्योनम् (syonam)
- safe, welcoming hearth; non-threatening warmth
Hearth as inner Agni: cultivate steady warmth without burning (non-harm)
manipura (inner fire)
Gentle kapalabhāti avoided; prefer slow ujjāyī-like warmth for steadiness
A stable flame in the navel region spreading warmth to the home-space
Domestic steadiness and devotion
Offer one daily act to the ‘inner hearth’ (discipline) and one to the ‘outer hearth’ (care for home/relationships).
Keep a gentle rise on śivā and gārhapatyam; settle on syonam
Let the adjective-series be clearly separated; do not rush the list
Warm, blessing-like, hearth-centered
Traditionally effective when recited facing the hearth; a small offering (even symbolic) reinforces the charm’s domestic anchoring.
House-entry after marriage; establishing shared domestic routine
First evening in new home; at lighting the household lamp/fire; during family integration moments
Sense of welcome, stability, prosperity orientation, reduction of conflict/inauspiciousness fears
Modern ethical use: interpret fertility language inclusively (creativity/continuity) and avoid coercive expectations
No explicit plant occurs in 14.2.18; the operative ‘substance’ is the Gārhapatya fire itself, functioning as purifier, witness, and stabilizer of domestic prosperity. The mantra’s efficacy is anchored in fire-cult rather than pharmacology.
The bride is ritually integrated through service to the household fire, implying that legitimate domestic status is mediated by Vedic ritual authority. The epithets encode expectations: non-disruption of affinal relations, protection of husband, and production of sons—norms aligned with patrilineal household continuity.
The compound epithets (e.g., apati-ghnī, vīra-sūt) are stylistically Atharvanic in their direct social-magical pragmatics. The semantic load is domestic and juridical (household safety, affines), less cosmic than typical RV diction.
Gopatha’s general Atharvanic theory treats mantras as operative speech that secures kṣema (safety) and prajā (progeny) when correctly applied with domestic fires. This verse exemplifies that model: the bride’s auspiciousness is ‘made true’ by alignment with Agni Gārhapatya.
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